Marsiya (Marsia) (Persian: مرثیہ‎) is an elegiac poem written (especially in Persia and India) to commemorate the martyrdom and valour of Hussain ibn Ali and his comrades of the Karbala.^[1] They are essentially religious.^[1]

Background[link]

The word ‘Marsiya’ is derived from the Arabic word ‘Risa’, meaning a great tragedy or lamentation for a departed soul.^[2]

Marsiya (or elegy), is nearly always on the death of Hasan and Hussein and their families, but occasionally on the death of relatives and friends. It is usually in six-lined stanzas with the rhyme aaaabb. The recitation of these elegies in the first ten days of Muharram is one of the greatest event in Muslim life. A fully developed marsiya is always an epic.^[3]

This form found a specially congenial soil in Lucknow, chiefly because it was one of the centres of Shia Muslim communities in Indian sub-continent, which regarded it an act of piety and religious duty to eulogies and bemoan the martyrs of the battle of Karbala. The form reached its peak in the writing of Mir Babar Ali Anis. Marsia is a poem written to commemorate the martyrdom of Ahl al-Bayt, Imam Hussain and Battle of Karbala. It is usually a poem of mourning. and Even a short poem written to mourn the death of a friend can be called marsia. Lord Alfred Tennyson's poem 'In Memoriam' can rightly be called marsia. The sub-parts of marsia are called noha and soz which means lamentation and burning of (heart) respectively.^[4]

The famous marsia writers in Urdu are Mir Babar Ali Anis, Mir Moonis, Salamat Ali Dabeer, Mir Zameer.^[2]

Mir Babar Ali Anis a renowned Urdu poet, composed salāms, elegies, nauhas, quatrains. While the length of elegy initially had no more than forty or fifty stanzas, it now was beyond one hundred fifty or even longer than two hundred stanzas or bunds, as each unit of marsia in musaddas format is known. Mir Anis has drawn upon the vocabulary of Arabic, Persian, Urdu/Hindi/Awadhi in such a good measure that he symbolizes the full spectrum of the cultural mosaic that Urdu has come to be.^{[5] [2]}

Muharram and Mir Anis have become synonymous among Urdu lovers of the Indo-Pak subcontinent.

The first major and still current critical articulation about Mir Anis was Muazna-e-Anis-o-Dabir (1907) written by Shibli Nomani in which he said "the poetic qualities and merits of Anis are not matched by any other poet".

See also[link]

• List of Marsia writers in Urdu
• Urdu literature
• Urdu poetry
• Waheed Akhtar
• Sibte Jaffer
• Karbala Ta Karbala

References[link]

1. ^ ^{a b} A History of Urdu literature by T. Grahame Bailey; Urdu Poetry in Lucknow in the 19th century
2. ^ ^{a b c} Poetry: Urdu Marsiya, Anees and his Poetry
3. ^ A History of Urdu literature by T. Grahame Bailey; Introduction
4. ^ THE MASTERS OF MARSIYA – ANEES and DABEER
5. ^ Marsiya by shiraz e Hind on May 15th, 2010

This article's tone or style may not reflect the encyclopedic tone used on Wikipedia. Specific concerns may be found on the talk page. See Wikipedia's guide to writing better articles for suggestions. (April 2008)

Mir Babbar Ali Anees (Urdu: میر ببر علی انیس) was a renowned Urdu poet. He was born in Faizabad in the northern Indian state of Uttar Pradesh in 1803 and died in 1874.

The famous marsia writers who inherited the tradition of Mir Anis among his successive generations are Mir Nawab Ali 'Munis', Dulaha Sahab 'Uruj', Mustafa Meerza urf Piyare Sahab 'Rasheed', Syed Muhammad Mirza Uns, Ali Nawab 'Qadeem', Syed Sajjad Hussain 'Shadeed', Syed Sajjad Hussain "Shadeed" Lucknavi.

The Majlis of 25 Rajab, is historically important Majlis of Marsiya in Lucknow, in this majlis Mir Anis used to recite Marsiya. After Mir Anis well known marsiya writers of Mir Anis's family as Dulaha Sahab 'Uruj', Mustafa Meerza urf Piyare Sahab 'Rasheed', Ali Nawab (Qadeem) and Syed Sajjad Hussain 'Shadeed', inherited the legacy of reciting marsiya.

Work, contribution and legacy[link]

Mir Anis composed salāms, elegies, nauhas, quatrains. While the length of elegy initially had no more than forty or fifty stanzas, it now was beyond one hundred fifty or even longer than two hundred stanzas or bunds, as each unit of marsia in musaddas format is known. According to Muhammad Hussain Azad "The late Mīr Sahib must certainly have composed at least ten thousand elegies, and salāms beyond count. He composed as easily and casually as he spoke.".^[1]

Muharram and Mir Anis have become synonymous among Urdu lovers of the Indo-Pak subcontinent. Mir Anis has been a great teacher and inspiration for generations. Undoubtedly, Urdu derives much of its strength from the Marsias of Mir Anis. Mir Anis has drawn upon the vocabulary of Arabic, Persian, Urdu/Hindi/Awadhi in such a good measure that he symbolizes the full spectrum of the cultural mosaic that Urdu has come to be. No Urdu poet from Ghalib onwards has lagged behind in showering his eulogies on Mir Anis. Mir Anis himself was aware of his contribution as he writes: "Kisi ne teri terha se aay Anis, Aroos-e-sukhan ko sanwara nahi"

"Perhaps there is no other poet in the world who has looked after the aesthetic and spiritual satisfaction of his

The first major and still current critical articulation about Mir Anis was Muazna-e-Anis-o-Dabir (1907) written by Shibli Nomani in which he said "the poetic qualities and merits of Anis are not matched by any other poet"

Shamsur Rahman Faruqi in 'How to read Iqbal?' on comparing Iqbal with Nazeer Akbarabadi says that "Iqbal was placed better because he had, among others, Bedil (1644–1720) in Persian and Mir Anis (1802–1874) in Urdu." to inherit the rich tradition of Urdu nazm. He further asserts that, "The mention of Mir Anis may surprise some of us until we realize it that Mir Anis’s marsiyas are the best premodern model in Urdu of narrative-historical, narrative-lyrical, and oral-dramatic poetry, and Iqbal’s poetry extends and exploits the possibilities created by Anis."

• Marsia
• List of famous Marsia writers

• Mir Baber Ali "Anees"
• Mirza Salaamat Ali "Dabeer"
• Mustafa Mirza(Urf)Piyarai sb."Rasheed"
• Syed Sajjad Husain "shadeed"
• Mohd.Askari Khan "Jadeed" shagird (Shadeed lucknavi)
• Mirza Sadiq Husain "Shaeed"Shagird (Shadeed Lucknavi)

References[link]

External links[link]

This article's use of external links may not follow Wikipedia's policies or guidelines. Please improve this article by removing excessive or inappropriate external links, and converting useful links where appropriate into footnote references. (August 2010)

• [1] about Mir Babbar Ali Anis in 'Aab-e-Hayat'
• [2] The first ever website with the name of the legendary poet by Abu Talib Rizvi of India (A research on Mir Anis and His masterpiece)
• [3] The Digital South Asia Library- 5th Era of Aab-e-Hayat, Dabeer and Anis (Pritchett translation in English)
• [4] English translation of a marsiya by Anis
• [5] Yadgar e Anis-An Analysis of Marsiya of Anis by Dr Taqi Abedi
• [6]
• [7]
• [8]
• [9] Mir Babbar Ali Anis remembered
• [10] Mir Anis bi-centenary in Karachi
• [11] Mir Anis and Karbala
• [12] Chakbast ki Ramayan in Devnagri script
• [13] Master pieces of Urdu Rubaiyat by K C Kanda
• A collection of Marsia by Anees
• Marsiya collection of Mir Anees in urdu.

Ibrahima Fall

Sheikh Ibrahima Fall (1855–1930) was a disciple of Sheikh Aamadu Bàmba Mbàkke, founder of the Mouride Brotherhood movement in West Africa. Well known in the Mouride Brotherhood, Ibrahima Fall established the influential Baye Fall movement.

Neil Savishinsky (1994) contends that Sheikh Ibrahima Fall is “one of the first and most illustrious of Ahmadu Bamba’s disciples”.^[1] The Bimestriel Islamique (2000, December) claims that French West Africa called him the minister of economic affairs in the Mouridism.^[2] Ibrahima Fall catalysed the Mouride movement. Fall led all the labour work in the Mouride brotherhood. Fall reshaped the relation between Mouride Talibes (Mouride disciples) and their guide, Aamadu Bàmba Mbàkke. Fall instituted the culture of work among Mourides with his concept of Dieuf Dieul “you reap what you sow”.^[2]

Serigne Bassirou Mbacké, son of Sheikh Aamadu Bàmba Mbàkke, claims that Ibrahima Fall renovated the Mouride Brotherhood.^[3] According to Mbacké, Ibrahima Fall introduced giving money to Aamadu Bàmba.^[3] Mourides follow this practice of giving money to their sheikh. Serigne Moussa Kâ understands that “Fall initiated devoting ones life to his Sheikh in search of aura (Wolof tarbiya).^[4] Sheikh Diop (1980) confirms the great importance of Ibrahima Fall to Mouridism, stating that “Sheikh Ahmadou Bamba and Sheikh Ibrahima Fall realise the symbiosis of Mouride values, pray and work” .^[5]

Origins[link]

Scholars have some general agreements about Ibrahima Fall’s origins. Neil Savishinsky (1994) states that Fall was descendant of a “tyeddo (animistic) lineage”.^[1] Another scholar confirms that Fall came out of an animistic tradition, but believes Fall’s family was prosperous and formerly powerful in Cayor. Other sources confirm that Fall’s grandfather, Damel Dethialaw, was a ruler of the Cayor state.

Family and education[link]

Ibrahima Fall was born around 1855 in a northern village, Ndiaby Fall, Cayor. His original tyeddo name was Yapsa Khanth Fall. Aamadu Bàmba Mbàkke gave him later the name Ibrahima Fall. Ibrahima Fall was a son of Amadou Rokhaya Fall and Seynabou Ndiaye. At an early age, Ibrahima Fall learned the Qur'an in a neighbouring village, Ndiaré.^[2] Fall achieved major Arabic sciences such as theology, fiqh, tafsir, grammar and rhetoric. Savishinsky (1994) tells us that Ibrahima Fall had “reputation for ferocity and extraordinary strength” ^[1](p. 212). Another scholar claims that Fall was viewed as a troubled man who seldom went with his peers and often remained alone in the bush.^[2] However, all agree that the turning point of his life was Fall’s search for Shaikh Aamadu Bàmba Mbàkke.

In Search of Aamadu Bàmba[link]

One major study of Ibrahima Fall reports that two versions exist of his search for Shaikh Aamadu Bàmba. In the first version, Fall is rich merchant who travelled in Cayor, Jolof and Saloum. But after meeting Aamadu Bàmba Mbàkke in Mbacké Bari, Fall gave up business to become Bamba’s disciple.

In the second version, which is more commonly believed in Senegal, Ibrahima Fall in 1882 went on looking to Aamadu Bàmba Mbàkke. Scholars state that Ibrahima Fall knew that his destiny dictated him to search for him. Without any knowledge of him, Ibrahima Fall went on looking for the best Muslim teachers. Ibrahima Fall tested Serigne Massamba Syll and after Serigne Adama Gueye. Adama Gueye conducted Ibrahima Fall through mystic ways to Aamadu Bàmba Mbàkke in 1883.^[2]

Pact with Aamadu Bàmba Mbàkke[link]

The encounter between Ibrahima Fall and Aamadu Bàmba Mbàkke defined the beginning of Mouridism.^[2] Savishinsky claims “Fal (Ibra Faal) performed his obeisance to Ahmadu Bamba in crown-slave style disrobing and falling forward to the ground."^[1] Serigne Bassirou (1995) narrates the famous speech that Ibrahima Fall and Ahmadou Bamba exchanged:

Ibrahima Fall: “If I found only your gravestone, be aware that the force of my intention would satisfy my objective”

Sheikh Ahmadou Bamba: “If I found only the stars and the sky that Muhammad watched at, I’m sure that I could attain my objective with my strong love of the prophet [...] Know that from this life, I’ll neither protect you from sun nor provide you material goods. I accept you if you follow God recommendations”.^[3]

In this way, the contract started between Fall and Aamadu Bàmba Mbàkke. Ibrahima Fall became his 40th disciple. From this moment, Fall followed the Ndiguel "orders" of the Shaikh until Fall’s death.

Introduction of Mouride Values[link]

Within this contract called “Diebelou”, Savishinsky claims that Ibrahima Fall displayed an absolute, slave-like devotion to his master.^[1] His “pastef” (courage and devotion) served example for all Mourides. In fact, Fall started “growing food, cutting firewood, fetching water and building shelters and mosques” (p. 213). Likewise, Serigne Moussa Kâ tells us that Fall reshaped quickly the relation between a disciple and his guide. Ibrahima Fall instituted five rules of deference to the Sheikh:

1. Never stand at the same level than Aamadu Bàmba Mbàkke
2. Never greet the Shaikh with your hat on your head
3. Never walk in front of him
4. Always do the “sudiot” (kiss his hands) with the Shaikh
5. Always lower your voice in front of him

Ibrahima Fall himself supervised these rules.^[4]

Physical Description[link]

In appearance, Ibrahima Fall had matted locks. Fall carried a black cudgel especially for making people respecting these rules. Fall also smoke a Western African plant called “pone”. Moussa Kâ claims that Fall often begged in neighbour villages with a wood bowl, which was an unorthodox practice.When Mame Chiekh Ibra Fall was taking a haircut, S.Touba told him not to take a haircut today, because it is not a day to take a haircut and he didn't take a haircat because he didnt have permission.^[4]

Contribution to Aamadu Bàmba's mission[link]

In 1890, Shaikh Aamadu Bàmba nominated Fall the third responsible in the Mouride Brotherhood. Fall had to supervise all manual works. With the exile of Aamadu Bàmba Mbàkke, Fall’s life changed. He moved to Saint-Louis, Senegal, to defend the innocence of his Shaikh. During Fall’s negotiations with the French, Paul Marty recognised that Fall hid great intelligence.^[2] Another scholar cites the multiple Arabic poetries of Ibrahima Fall to prove Fall’s intellectualism. Fall wrote alsa an Arabic book, Jazbul Mouride.

Exile of Aamadu Bàmba Mbàkke[link]

On 21 September 1895, the French exiled Aamadu Bàmba to Gabon.^[6] Aamadu Bàmba ordered Ibrahima Fall to work for Sherif Hassan. He did so until 1901, when Sherif Hassan died. In this interval (1895–1901), Fall kept sending money (in Wolof “Adiya”) to the Shaikh until his return in 1902. On 11 November 1902, Aamadu Bàmba Mbàkke returned to Senegal and awarded Ibrahima Fall the degree of Sheikh.

Return of Aamadu Bàmba[link]

In June 1912, the French kept Aamadu Bàmba under house arrest in Ndjarèem, Diourbel.^[7] Consequently, Sheikh Ibrahima Fall followed him to Diourbel. In Diourbel, Fall created a famous district, Keur Sheikh. In Keur Sheikh, the Baye Fall movement consolidated and expanded very quickly. Many tyeddos became his disciples. In 1925, the French banned construction of the Touba Mosque. Sheikh Ibrahima Fall enclosed the area of the mosque with timbers Fall carried from Ndjarèem to Touba.

In 1927, at the death of Aamadu Bàmba Mbàkke, Sheikh Ibrahima Fall performed among the first obeisance to the Shaikh's son, Serigne Moustapha Mbacké. Sheikh Ibrahima Fall participated in the difficult creation of the railroads between Diourbel and Touba. Sheikh Ibrahima Fall died 9 June 1930 after helping the succession of Aamadu Bàmba. He lies in Touba.^[8]

Recognition by the Mouride Brotherhood[link]

Sheikh Ibrahima Fall obviously helped Shaikh Aamadu Bàmba Mbàkke to expand Mouridism, particularly with Fall’s establishment of the Baye Fall movement. For this contribution, Serigne Fallou (2nd Caliph after Aamadu Bàmba) named him “Lamp Fall" (the light of Mouridism).^[9] In addition, Ibrahima Fall earned the title of “Babul Mouridina”, meaning "Gate of Mouridism".

References[link]

• wikimouridia.org ويكي مريدية

This biographical article needs additional citations for verification. It includes attribution to IMDb, which may not be a reliable source for biographical information. Please help by adding additional, reliable sources for verification. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (March 2010)

Zia Mohyeddin (born June 20, 1933) is a Pakistani actor famed for his voice.

He was born in Faisalabad, (formerly Lyallpur), British India in a Urdu Speaking Family. He passed his early life in Karachi. He was trained at the Royal Academy of Dramatic Arts in London from 1953-1956. After stage roles in Long Day's Journey Into Night and Julius Caesar, he made his West End debut in A Passage to India in 1960. He made his film debut in Lawrence of Arabia in 1963, playing the role of Tafas (the Arab guide who is shot by Omar Sharif for drinking water from the wrong well). He then made numerous TV and film appearances, and starred as Dr Aziz in the 1965 BBC television version of A Passage to India.

He returned to Pakistan in the late 1960s. There he founded and ran the PIA Arts and Dance Academy, and hosted his own TV talk show. Around this time he met and subsequently (in 1973) married the classical dancer Naheed Siddiqui. However after difficulties with the regime Mohyeddin returned to England in the late 1970s, shortly followed by his wife. During the 1980s Zia worked in Birmingham, Great Britain, where he produced Central Television's flagship multicultural programme Here and Now.

He resumed his acting career in Europe, appearing in small roles in various films and television programs. He has since traveled the world giving Urdu poetry and prose recitations. In the late 1990s, Zia remarried, and had a daughter with his wife, Azra. In February 2005 President Pervez Musharraf invited Mohyeddin to act as Chairman of the new National Academy of Performing Arts in Karachi.

To this date, despite his growing age, Zia is still active among Pakistani media as a speaker and hosts several TV programs both for National and Private Channels. He is also involved in narrating some abstract short films and commercials

Selected films[link]

• The Assam Garden (1985)
• Ashanti (1979)
• Bombay Talkie (1970)
• Work Is a Four-Letter Word (1968)
• They Came from Beyond Space (1967)
• Khartoum (1966)
• Deadlier Than the Male (1966)
• Behold a Pale Horse (1964)
• Sammy Going South (1963)
• Lawrence of Arabia (1962)
• Dhun Hamari Tumharay Naam Hui (1999)

Selected TV[link]

• Family Pride (1991–92)
• Bergerac (1984)
• The Jewel in the Crown (1984)
• Minder (1980)
• Death of a Princess (1980)
• Gangsters (1978)
• Z-Cars (1978)
• Hadleigh (1969)
• The Champions (1969)
• Man in a Suitcase (1968)
• Jackanory (1967)
• Adam Adamant Lives! (1967)
• The Avengers (1966)
• Danger Man (1966)
• The Adventures of Sir Francis Drake (7 Jan 1962 episode "Visit to Spain").

External links[link]

• Zia Mohyeddin at the Internet Movie Database
• Audio Collection
• Profile
• Profile

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This article about a film and TV actor or actress is a stub. You can help Wikipedia by expanding it. v t e

Akhtar Raza (Urdu اختر رضا ; Devanagari: Hindi: अख़्तर रज़ा) is an Islamic jurist, and currently Grand Mufti of India. Akhtar Raza was born on 23 November 1943 (24 of Dhu al-Qi'dah 1362 Hijri), in the district of Saudagran in the city of Bareilly, India.^[1] The name given during his Aqeeqah was Muhammad. He was also given the name Muhammad Ismail Raza. However, the name by which he is currently known is Akhtar Raza.^[2]

He has been ranked 26th in the list of Most Influential Muslims of the World by Royal Islamic Society of Jordan.^[3] Known for his Scholarship and Taqwa he has been adjudged as Leader of Ahle Sunnat Wal Jama'at in India.

He belongs to the Hanafi Madhab of the Sunni denomination of Islam, which generally gives special respect to the Aulias (Muslim saints and holy men after Muhammad) and appreciates Sufism. The Barelwis are opposed to many elements of the Deobandi sub-sect. Since India is a secular state, the government does not appoint the Grand Mufti (called Mufti-e-Azam in Persian, or Mufti `am in Arabic), nor other religious office-bearers, so it is up to the Muslim community of India to appoint this post. He runs a website called [1], which also lists his Fatwas.

Education[link]

When Akhtar Raza reached the age of 4 years, 4 months, and 4 days, his father, Islamic scholar Maulana Ibrahim Raza Khan, arranged for his Bismillah Khwaani (commencement of Islamic studies).^[4] His maternal grandfather Mustafa Raza Khan, performed the ritual.^[4]

Akhtar Raza received his basic Islamic education at home and completed the basic recitation and the study of the Quran under the guidance of his mother.^[5] He then studied further under the guidance of his father.^[6] Having completed his basic studies at home, he was enrolled in the Darul Uloom Manzar-e-Islam in Bareilly.^[6] There, under the guidance of teachers and scholars, he studied many books, commencing with the basics such as Mizaan, Munshaib, Nahv Meer and proceeding to much more advanced books such as Hidaya Akhirain.^{[clarification needed][6]} On Friday, 15 January 1962, (24 of Dhu al-Qi'dah 1382 Hijri), Akhtar Raza reached the age of 20, and received Khilafah (ordination into spiritual succession) by Maulana Mustafa Raza Khan.^[7]

Akhtar Raza then studied tafsir and ahadith for three years from 1963-1966 at the Al Azhar University in Cairo, Egypt.^[5][8] He achieved the distinction of being one of the best foreign students to have studied at the Al-Azhar University, securing the first position during every examination.^[5][7][9] He was awarded the Jamia Azhar Award by Colonel Jamal Abdul Nasir upon graduating from the Al Azhar University, He was also presented with a Certificate of Merit in the field of Ahadith (plural of Hadith, the records of the sayings of Prophet Muhammad).^[5][7] When he went back many years later for a visit, he received the Fakhr e Azhar (Pride of Al Azhar) award.^[10]

Akhtar Raza returned to India at the age of 24, where a large crowd awaited him at the Bareilly railway station. An article describing his return to Bareilly Shareef was written by Umeed Razvi. It was printed in the December issue of the Monthly Ala Hadrat magazine under the title, Great Welcome. The article stated: A beautifully coloured and scented rose from the garden of Ala Hazrat, his Eminence, Maulana Akhtar Raza Khan Qaadiri Al Azhari, the son of Hazrat Mufassir-e-Azam Hind Maulana Ibrahim Raza Khan arrived in Bareilly Shareef after a lengthy stay at the Al Azhar University in Cairo.^[5][7] He was welcomed at the Bareilly Junction Railway Station by many well-wishers, friends, families, great Ulama and students of Madressa Manzar-e-Islam under the spiritual supervision of Huzoor Sarkaar Mufti-e-Azam-e-Hind Maulana Mustafa Raza Khan.^[5][7]

His paternal ancestry[link]

Akhtar Raza Khan, son of Mufassir e Azam Hind Maulana Ibrahim Raza Khan, son of Hujjat-ul Islam Maulana Hamid Raza Khan, son of Ala Hazrat Imam Ahmad Raza Khan, son of Naqi Ali Khan, son of Maulana Taqi Ali Khan, son of Hafiz Kazim Ali Khan, son of Maulana Azam Khan, son of Maulana Sa'adat Yaar Khan, son of Maulana Suja'at Jangbahadur Saeedullah Khan.^[11]

Tasawwuf[link]

Akhtar Raza has received many Ijaazahs and Sanads from all over the world, including from from Mustafa Raza Khan in many Silsilas including the Qadri, Chishti and Naqshbandi.^[12]

Scholarly Activities[link]

Akhtar Raza is well versed in several branches of Islamic learning, including Tafsir, Hadith, Fiqh, Sarf, Nahv, Tajweed, Tassawuf, Mantiq, Seerah, Tareekh, Hayat, Balaghah, Aqaid, Reyazi, Touqeet, Jafar, and Kalam. He also speaks and writes Urdu, Hindi, Arabic, Persian and English fluently.^[13]

Books[link]

Akhtar Raza has written many books on a vast range of topics covering cience, religion and philosophy. A collection of fatwas by the title of Azharul Fatawa is his magnum opus.^[14] He also did many translations.^[14]

• Al-Haqqul Mobeen (الحق المبين)
• Difa Kanzul Iman (دفاع كنزالايمان)
• T.V.Video Ka Sharai Operation (ثيوي ويديوكا شرعي ابريشن)
• Miratun Najdiyah (مرات النجديه)
• Tasweeron ka Sharai Hukm (تصويروكاشرعي حكم)
• Sharah Hadees e Niyat (شرح حديث نيت)
• Aasar e Qiyamat (اثارقيامث)

Azharul Fatawa[link]

Azharul Fatawa is a collection of English-language fatwa given by Akhtar Raza. The collection has been widely acclaimed and accepted by Sunni Muslims all over the world and specially by Sunni Muslim Communities living in the United States, Europe, South Africa and Western countries, as the rulings mainly refer to these countries.^[14]

Safeena-e-Bakhshish[link]

Akhtar Raza's Diwan (Collection of Naats) was published for the first time entitled Naghmat-e-Akhtar. Later, it was published entitled Safina-e-Bakhshish in 1986. It contains many Naats in the Arabic and Urdu language.^[12]

Islamic Chief Justice of India[link]

Akhtar Raza was declared the Qaazi-ul-Quzzaat or Qadi-ul-Qudat (Muslim Chief Justice) for the entire country of India, during the Urs e Razavi in October 2006 in the presence of many Ulama, prominent Islamic Scholars and thousands of people, including:^{[7][15][16][17]}

• Mazhar-e-mufti-e-azam sadrul ulama Allama Tehseen raza khan.
• Muhaddith e Kabeer Mufti Zia ul Mustafa Azmi
• Mufti Abdul Mannan Azmi

The title is only symbolic, because India is officially secular.

Centre of Islamic Studies[link]

Akhtar Raza established the Islamic university Jamiatur Raza in May 2000, so that it could be conductive to profound learning and the thorough correct understanding of the Holy Qur'an and Sunnah, so that the hidden part of Islamic Ideology can be discovered in order to suit the present situations in the scientific and technological era.^[18]

Services for Islam[link]

There are many institutes working under the guidance of Akhtar Raza, including^[12]:

• Markazi Darul Ifta, Bareilly
• Akhtar Raza Library, Lahore
• Markazi Darul Ifta, Holland
• Imam Ahmad Raza Academy, Durban, South Africa
• Madrassa Raza Darul Uloom, Bombay
• Madrassa Ghausia Jashn e Raza, Gujrat

He is the president of:

• All India Jamiatul Ulema
• Shariah Board
• U.P. Muslim Personal Law Council
• Shar'ee Council of India

Disciples[link]

Akhtar Raza is the torch-bearer of the Razvi Silsila. He has many mureeds all over the world, including; Iraq, Pakistan, Madina, Makkah, India, UK, Holland, South Africa, America, Turkey and Malawi. Many of his mureeds (disciples) are great Ulema, poets, authors, doctors and research scholars.^[12]

Amongst his famous Khulafa (successors);

• Maulana Asjad Raza Khan (his son)
• Maulana Qamarul Hasan Bastawi (America)
• Syed Shahid Ali Razvi (Rampur)
• Shaykh Abu Bakr (Kerala)
• Maulana Saeed Noori (Mumbai)
• Haji Haneef Tayyab (Pakistan)

Amongst his famous students;

• Maulana Mannan Raza Khan (his brother)
• Maulana Muzaffar Hussain (Bareilly)
• Maulana Wasi Ahmed Razvi (Birmingham)

Pronouncements[link]

He has issued many fataawa (plural of fatwa, Islamic rulings) on many different Islamic matters, especially those which people nowadays don't even think about.

Organ transplant and blood transfusion[link]

"One cannot donate blood and organs because these are the Amanah (property) of Allah, therefore it is not permissible to donate any part of one's body or (donate) the blood."^[19]

One Imam conducting Jummah prayer in two places[link]

"There is no legitimacy to lead Jummah prayer anywhere after you have performed it in one place. It is not allowed to perform Jummah prayer in the Jail at any cost. Prisoners (Muslim Prisoners) should recite Zuhr individually."^[20]

Birth of a girl[link]

Akhtar Raza stated that it is un-Islamic to be dissatisfied at the birth of a girl, as all children are to be considered a blessing.^[7]

Islamic Attire[link]

"It is required that a person dresses in a certain manner or has to wear a uniform to identify his profession. If these rules are not followed, then one is dismissed. Similarly, in Islam, different codes of dressing have been set aside for Muslims so that they can be recognized among the non-Muslims. If this dress code is not followed, then we deserve to be punished as well."^[7]

Akhtar Raza disallowed wearing of the Tie and said Muslims must strictly abstain from it. He has written a full book regarding this called Tie Ka Masa'la.^[7][21]

"He who shaves his beard or gets his beard less than fistful is declared sinful. To such a person who commits this sin is not able to lead the prayers. It is Makruh-e-Tahrimi (Strongly Disliked) to perform Salaah behind him."^[22]

Weddings[link]

Akhtar Raza stated that the qualities that one should look for in a marriage partner are piety and God-fearing. Neither the boy nor the girl should be forced into a marriage. The bride's mother's consent is just as important. Further he declared that the name of the bridegroom, his father's name and the amount of Mahr (dower money paid by groom to bride) be discussed and accepted by the bride. Further the man should be allowed to see the girl without her knowledge.^[7]

Wahhabism[link]

The Grand Mufti, and in general all Barelwis, oppose the Wahhabi movement of Islam, which is funded and encouraged by Saudi Arabia. Akhtar Raza has criticized the Wahhabis, and issued fatwas that permit Muslims making supplication, near the mausoleums of the Aulias (Muslim saints after Muhammad) and allowing intercession to be sought from them (i.e., praying to Allah though the medium of the Sufi saints). He says: In fact, Wahhabis have refused the commands of the Holy Quran and authentic Traditions of the Holy Messenger (Sallal-Laahu Ta'ala Alaihi Wasallam) and have adopted very irrespective manners towards the Saints and pious persons. They are misled and every baseless act of Wahhabis is against Islamic faith.^[23]

Further, he says, It is my advice to all Sunnis and especially to the Mureeds (disciples) of Silsila Razvia to keep away from all these wrong doings. Please also avoid sending your children to Wahhabi Madrassas and Darul Ulooms and bring them up in a Sunni environment and make them refrain from being Wahhabi.^[24]

The Deobandi school of Islam, which has stricter rules in regards to reverence of Sufi Saints, has been declared un-Islamic by Akhtar Raza: It is not permissible to read Namaaz behind a Deobandi Aalim (singular of Ulema) on any account. Namaaz performed behind a Deobandi Aalim, as well as behind unbelievers, is totally incorrect.^[25]

Karamat[link]

During Akhtar Raza's August 2008 trip to Syria, he was asked to pray for rain by the Damascus Ulema. He did so and caused rain at a time of year, when it had not rained in five years.^[7] During the same trip, Sheikh al-Sabah stated that he when he walked by the place where Akhtar Raza was staying, he saw Anwaar (plural of nur, lit., light) emanating from within.^[7]

Other attributed karamat include several cases of Indian Hindus accepting Islam after seeing Akhtar Raza in dreams.^[5][7][7]

Tributes[link]

Many Scholars have paid tributes to the contributions of Akhtar Raza, which include;^[26]

• Munazir-e-Islam Syed Irfan Shah Mashadi Bradford
• Zia ul Mustafa Azmi
• Qazi Abdul Raheem Bastawi
• Abdul Wajid Qadri
• Asif Jalali
• Ghulam Zarqani, son of late Maulana Arshadul Qaudri
• Yaseen Akhtar Misbahi
• Ameen Mian Qaudrii
• Qamaruzzaman Azmi

Abdullah Fad’aq Hashimi (Da’iyah of Makkah and student of the late Sayyid Muhammad Alawi Maliki), who referred to the Shaykh as “Fadilat al-Imam al-Shaykh Muhammad Akhtar Ridha Khan al-Azhari al-Mufti al-Azam fi al-Hind”^[27]

Isa Mani al-Himyari (Muhadith of Dubai) who referred to the Shaykh as “al-Shaykh al-Aarif billah al-Muhadith Muhammad Akhtar Ridha al-Hanafi al-Qadiri al-Azhari”^[27]

Shaykh Waathiq Fu’ad Ubaydi (Baghdad) who called him “Shaykhuna al-Jalil, Sahib al-Radd al-Qati, Murshid al-Saalikeen, al-Mahfouz bi-Rabb al-alameen, al-Aalim al-Fadhil” and “Taaj al-Shari’ah”^[27]

Jamal Abdul Kareem al-Dabban (Baghdad) who referred to him as “al-Imam al-Allamah al-Qudwah Sahib al-Fadhilat al-Shaykh”^[27]

Answer to Criticisms[link]

As for the claim that the Shaykh makes takfir of everyone other than himself and those affiliated with him is another exaggeration, rather, a lie that stems from animosity. The Shaykh has replied to this accusation in Arabic in his “Mira’at al-Najdiyyah” published by the name “Haqiqat al-Barelwiyyah”, which is the reply to Qadhi Atiyyah’s endorsement to Ihasan Ali Zahir’s “al-Barelwiyyah” (Published in Egypt by Dar al-Muqattam, 2009) asking him to produce a single nas of our ulama in which they have made takfir of Ibn Taymiyya, Ibn Abdul Wahhab and their followers. Rather, it is these people who make takfir and tadlil of the entire ummah. This accusation is the popular one found in “Nuzhat al-Khawatir” and “al-Barelwiyyah” about Barelwis and is false.^[27]

See also[link]

• Ala Hazrat
• Barelwi
• Barkatiya Silsila
• Qadri
• Bareilly
• Ahmad Raza Khan
• Maulana Hamid Raza Khan
• Allama Syed Shah Turab-Ul-Haq Qadri
• Maulana Hamid Raza Khan
• Allama Al-Hafiz Al-Qari Muhammad Muslehuddin Siddiqui Qadri Razvi

References[link]

Sources[link]

• Tajalliyat-e-tajush-shariya, Compiled by Maulana Shahidul Qaadiri
• Beeswee'n Sadi Me Ulama-e-Ahlesunnat ki Adabi Aur Deeni Khidmaat by Doctor Shafique Ajmal Qaadiri
• At Tasdeeque By Gulrez Ahmad

External links[link]

• http://www.hazrat.org/site/khalifa.html, Remarks of Mufti-e-Azam about Akhtar Raza Khan
• http://www.taajushshariah.com/, Biography of Akhtar Raza Khan
• http://www.jamiaturraza.com/taj.html
• http://www.ahlesunnat.biz/speeches/mufti.htm, Urdu, English Speeches & Naat By Hazrat Allama Mufti Akhtar Raza Khan Qaadiri Al Azhari
• Correct Islamic Faith International Association (CIFIA)